Posts tagged with: social justice

From the Jan. 5 Acton News & Commentary. This is an edited excerpt of “Health-Care Counter-Reform,” a longer piece Dr. Condit wrote for the November 2010 issue of the Linacre Quarterly, published by the Catholic Medical Association. For more on this important issue, see the Acton special report on Christians and Health Care. Dr. Condit is also the author of the 2009 Acton monograph, A Prescription for Health Care Reform, available in the Book Shoppe.

Obamacare and the Threat to Human Dignity

By Dr. Donald P. Condit

Since President Obama signed the Patient Protection Act into law in March 2010, the acrimonious debate on this far-reaching legislation has persisted. For many, the concerns over the Obama administration’s health care reform effort are based on both moral and fiscal grounds. Now, with House Republicans scheduling a vote to repeal “Obamacare” in the days ahead, the debate is once again ratcheting up.

Perceived threats to the sanctity of life have been at the heart of moral objections to the new law. Despite a March 2010 executive order elaborating the Patient Protection Act’s “Consistency with Longstanding Restrictions on the Use of Federal Funds for Abortion,” many pro-life advocates fear a judicial order could reverse long-standing Hyde amendment restrictions on the use of federal tax dollars for abortion. Impending Medicare insolvency and the Patient Protection Act’s establishment of an “independent payment advisory board” to address treatment effectiveness and cost suggest bureaucratic restrictions on the horizon for medical care of the elderly and disabled.

The objections made on fiscal grounds are serious. Prior to the 2008 presidential election, Barack Obama voiced concern for 47 million Americans without health insurance. More recently, supporters of this legislation focused on 32 million Americans, with 15 million immigrants and others left out of the equation, yet still requiring care in United States emergency rooms. The Patient Protection Act increases eligibility for Medicaid recipients, yet state budgets are severely strained with their current underfunded medical obligations. Moreover, doctors struggle to provide health-care access to Medicaid patients when reimbursed below the overhead costs of delivering care.

Who Should Pay?

The perception among consumers of third-party responsibility for health, including payment for health-care resource consumption, is the major factor for unsustainable escalation of medical spending in the United States. Yet the Patient Protection Act augments third-party authority and threatens doctor-patient relationship autonomy, by increasing responsibility of government and employers for health care. Patients and physicians will face increasing involvement of third parties in decision making in exam rooms and at the bedside. (more…)

Blog author: jballor
posted by on Tuesday, December 21, 2010

Rev. Daniel Meeter, pastor in the Reformed Church of America (RCA), writing in the Reformed journal Perspectives, “Observations on the World Communion of Reformed Churches”:

My participation at Johannesburg is the reason I was an observer at the General Council, and why I was assigned to the General Council’s committee on Accra (though there were many other committees and a host of workshops that interested me, from worship to theology to inter-faith dialogue). Our committee was huge: sixty people or so. We eventually divided into table groups, and I was a pinchhit table leader. My table included Taiwanese, Chinese, Filipinos, and Indonesians. Our tables were charged to come up with a variety of responses to Accra, such as actions and outcomes or further work on its content and theology. Our responses were recorded and two delegates were appointed to consolidate them into a report to the plenary. I had to leave before the report was made, so I look forward to reading the minutes of when they come out.

One of the table groups reported that a key outcome was that the main concern of the WCRC in general should be “social justice.” The reporter was from a church that had belonged to WARC. This worries me. It suggests to me that this WARC delegate was not talking to REC delegates. It also worries me because I suspect the view that the main concern of the WCRC should be “social justice” is more widely held. Here is my second observation: this is going to be a problem for the WCRC. I hope the executive committee can direct a more holistic kind of ecumenism for the WCRC. (Would there was a Hungarian on the committee.)

I don’t mean to be flippant, but “social justice” is the main concern of civil government, not the church. This is an example of the politicization of Christian witness on both left and right which James Davison Hunter analyzes in his new book, To Change The World (Oxford, 2010). It is certainly true that on such issues the church is responsible to be prophetic in speech and active in demonstrating a just and wholesome life in real and even institutional ways, but to consider this the main concern of a church body is to miss the main concern of a church body. Unfortunately, this is not rare among the churches of the WCRC, the most Protestant and secularized of the world ecumenical groups, and with the weakest common ecclesiology.

I want to be clear that I think it’s right for the WCRC to be focused on the Accra issues (while the Anglican Communion is preoccupied with the sexuality of its bishops). I believe that justice in the economy and the earth is the great issue of our time, and critical to the church’s credibility. But it seems to me that the Reformed tradition can do better than “social justice”–to the actual benefit of social justice. It seems to me that the main concern of the WCRC is the Lordship of Jesus Christ, or in classic terms, the Sovereignty of God, or in gospel terms, the Kingdom of God or the Reign of God. As the Belhar says, “Jesus is Lord,” and this makes all the difference for justice in the world and in the human race. Making some version of the Kingdom of God the main concern of the WCRC will also provide a place for such other concerns as worship, doctrine, ecumenical dialogue, and inter-faith dialogue. Otherwise, the WCRC will have no right to consider itself a “communion” instead of just a big religious NGO.

As they said, read the whole thing. And for an engagement of the Accra Confession and the WCRC within the broader ecumenical context, see my book released earlier this year, Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness.

Blog author: jballor
posted by on Tuesday, November 2, 2010

Today is Election Day in the United States, and here’s a fitting prayer from the Book of Common Prayer:

Almighty God, who hast created us in thine own image: Grant us grace fearlessly to contend against evil and to make no peace with oppression; and, that we may reverently use our freedom, help us to employ it in the maintenance of justice in our communities and among the nations, to the glory of thy holy Name; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

One of the inspirations for my little book, Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness, was the incisive and insightful critique of the ecumenical movement from the Princeton theological ethicist Paul Ramsey.

Ramsey’s book, Who Speaks for the Church? A Critique of the 1966 Geneva Conference on Church and Society, has a wealth of both theoretical and concrete reflections on the nature of ecumenical social witness and the relationship between church and society.

He concludes the book with a section titled, “The Church and the Magistrate,” in which he provides some direct comments on the way in which the church can actively be of service to the political authorities. This task is of great importance for the institutional church, but it must be done in such a way that the unique responsibilities of the church and the state are not conflated, and in a way that respects the conscience and individual responsibility of the Christian in civil service.

Thus, writes Ramsey, “If the churches have any special wisdom to offer here, it is in cultivating the political ethos of a nation and informing the conscience of the statesman. The church’s business is not policy formation. That is the awesome responsibility of magistrates (and of churchmen along with other citizens in their nonecclesiastical capacities).”

The role of the church, therefore, is to inform rather than to prescribe in specific detail. “It is not the church’s business to recommend but only to clarify the grounds upon which the statesman must put forth his own particular decree,” argues Ramsey. “Christian political ethics cannot say what should or must be done but only what may be done. It can only try to make sure that false doctrine does not unnecessarily trammel policy choices or preclude decisions that might better shape and govern events.”

And in a prophetic statement that indicts the contemporary fascination with “social justice” (which so often conflates the concept with love), Ramsey writes, “Christians should be speaking more about order as a terminal political value along with justice, without the naïve assumption that these are bound to go together without weight given to both.” Just how much do you hear about “social order” from those campaigning so vociferously for a particular form of “social justice”?

Ramsey’s book is well worth reading. If you can pick up a used copy somewhere, do so and count yourself as having found a bargain.

In an audio commentary produced for Ave Maria Radio and Catholic Exchange, Paul Kengor says it is “incumbent among Catholics to learn more about this blessed concept of subsidiarity.” As part of this education, he recommends “The Principle of Subsidiarity” by David A. Bosnich in Acton’s Religion & Liberty quarterly.

Here’s some of what Kengor, a professor of political science and executive director of the Center for Vision & Values at Grove City College, had to say:

I’m convinced, from study after study, and years of observing public policy, from the New Deal to the Great Society, that addressing poverty in the narrow federal, collectivist way preached by modern progressives—in the language of “social justice”—is counter-productive, fostering rather than lessening dependency.

In fact, the long experience of economies shows that those titled toward collectivism—to a single central government—become so unproductive and lacking in prosperity that they can’t produce the very wealth that progressives want to redistribute in the first place. That’s the self-defeating danger that social-justice engineers face as they shift private charity to a federal collective.

Listen to Kengor’s audio commentary, “Subsidiarity Over Social Justice,” and access the transcript, at Catholic Exchange.

Join us in Grand Rapids on Thursday for the next Acton Lecture Series with Jordan Ballor, Research Fellow and Executive Editor, Journal of Markets & Morality. The lecture should be of interest to anyone whose church is a member or observer of ecumenical organizations.

Lecture description: On the heels of the Uniting General Council of the World Communion of Reformed Churches (Grand Rapids, Michigan, June 18-27) , and in anticipation of the eleventh General Assembly of the Lutheran World Federation (Stuttgart, Germany, July 20-27), Jordan J. Ballor takes a look at recent developments in the public witness of the mainline ecumenical movement. Focusing especially the question of economic globalization, Ballor responds to ecumenical pronouncements, subjecting the movement’s witness in its various forms to a thoroughgoing ecclesiastical, ethical, and economic critique.

Register for “Ecumenical Ethics & Economics: A Critical Appraisal” here.

Time and place:

Thursday, July 15th
Cassard Conference Room
Waters Building, 161 Ottawa Avenue NW
Grand Rapids, MI 49503

11:45 Registration, 12:00pm Lecture Begins

While you’re at it, listen to this interview with host Paul Edwards, of the Detroit-based Paul Edwards Program, about the ecumenical movement and Ballor’s new book, Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness. Click on the audio icon below.

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Acton Institute Research Director Samuel Gregg joins guest host Paul G. Kengor on Ave Maria Radio’s Kresta in the Afternoon. In this June 28 segment, Kengor asks, “When we talk as Catholics about elevation of the poor and service to those who are less fortunate, we often talk about subsidiarity and social justice. What do those terms mean in the context of Catholic social teaching?”

Listen to “Subsidiarity and Social Justice. What do those terms really mean?” by clicking on the audio player icon below.

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Samuel Gregg has authored several books including On Ordered Liberty, his prize-winning The Commercial Society, and Wilhelm Röpke’s Political Economy.

Read his Acton commentaries here. And his PowerBlog post: “What is the USCCB’s problem with subsidiarity?”

Paul Kengor, Ph.D., is professor of political science at Grove City College, a four-year, private Christian liberal arts college in Grove City, Pennsylvania. He is executive director of the Center for Vision & Values, a Grove City College think-tank/policy center, and a visiting fellow at the Hoover Institution on War, Revolution, and Peace at Stanford University.

This week’s Acton Commentary from Research Director Samuel Gregg.

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Europe: The Unjust Continent

By Samuel Gregg

In recent months, the European social model has been under the spotlight following Greece’s economic meltdown and the fumbling efforts of European politicians to prop up other tottering European economies. To an unprecedented extent, the post-war European model’s sustainability is being questioned. Even the New York Times has conceded something is fundamentally wrong with the model they and the American Left have been urging upon America for decades.

Western Europe’s postwar economies were shaped by an apparent concern for the economically marginalized and the desire to realize more just societies. This inspired the extensive government economic intervention, high-tax rates and generous welfare states now characterizing most contemporary European economies. After 1945, Communists and Christian Democrats alike rallied around these policies. For Marxists, it was a step toward realizing their dream. For non-Marxists, it was a way of preventing outright collectivization.

Even today, words like “solidarity” and “social justice” permeate European discussion to an extent unimaginable in the rest of the world. If you want proof, just switch on a French television or open a German newspaper. The same media regularly contrast Europe’s concern for justice with America’s economic culture. America, many Europeans will tell you, embodies terrible economic injustices in the form of “immense” wealth-disparities, “grossly inadequate” healthcare, and “savage” competition.

But while such mythologies dominate European discourse, it’s also true that Western Europe’s economic culture is characterized by a deeply unjust fracture. Modern Europe is a continent increasingly divided between what Alberto Alesina and Francesco Giavazzi called in The Future of Europe (2006) “insiders” and “outsiders”.

The “insiders” are establishment politicians of left and right, trade unions, public sector workers, politically-connected businesses, pensioners, and those (such as farmers) receiving subsidies. The “outsiders” include, among others, entrepreneurs, immigrants, and the young. Naturally the insiders do everything they can to maintain their position and marginalize outsiders’ opportunities for advancement.

So how do Europe’s insiders maintain the status quo?

(more…)

Rev. Robert A. Sirico at Acton Lecture Series

Rev. Robert A. Sirico at Acton Lecture Series

We’ve had a lot of requests recently for the audio of Rev. Sirico’s lecture on social justice. We’re posting a recording of his April 15 Acton Lecture Series presentation, “Does Social Justice Require Socialism?” In this talk, he addresses the increasing calls for government intervention in financial market regulation, health care, education reform, and economic stimulus in the name of “social justice.”

Watch for more ALS audio on the blog in the days ahead.

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Acton Institute President and Co-Founder Rev. Robert A. Sirico recently delivered a talk on social justice and socialism at St. Thomas More Academy in Raleigh, N.C. The school’s mission is “dedicated to continuing the vital tradition of Catholic education by integrating the very best academic curriculum with the deepest spiritual wisdom of Catholic Christianity.” Rev. Sirico’s talk was part of the school’s Robert L. Luddy Speaker’s Series.

Father Sirico at STMA from Randy Luddy on Vimeo.